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Series. &(ew Jlge c JMCysitcism. 


THE SELF SUPERLATIVE 


Copyrighted 1912 
By W FREDERIC KEELER 


1 % 


‘So 

<XCy Father 
and 

vKCother 



©Cl. A 3 00314 
NO. f 


t- ? i 11 O. 



CONTENTS 




PAGE 

I. 

The Ever Creative Self 

9 

n. 

The Majesty of Choice 

22 

ui. 

The Mystical Will 

33 

IV. 

The Supremacy of the Within 

. 49 

V. 

The Master Consciousness 

64 

VI. 

Clothed in the Regal Now , 

80 














% 


FOREWORD. 


Man no longer attains to or toward. 
In the majesty of his High Choice, he 
seats himself either on the throne of 
Power, or on the footstool of subjection. 

The mysticism of the ages rings with 
the note of the possible indwelling of il- 
luminant mental powers, which exceed the 
comprehension of the common conscious¬ 
ness. But the mysticism of the ages often 
utilized methods of strife, struggle, and 
denial in its attainment. 

The new age comes as one of peace, 
and mysticism, gladdened by resultant 
tranquillity and optimism, finds itself able 
to employ gentler means for accomplish¬ 
ment. The newer psychology discovers 
that a primal effect of common conscious¬ 
ness is that of choice. Indeed, it seems 
that all the faculties of the objective mind 
are embraced in this one term, for our com- 


rnon thinking consists but of perception, 
selection, acceptance, rejection—in one 
word, Choice. 

The Greater Consciousness and its 
powers are with man, and always have 
been with him, but out of his God-given 
independence he must choose to accept 
and use them. This choice must be sunk 
deep into the seas of the Universal Con¬ 
sciousness. Its pearls lie deep. 

These pages are presented in the hope 
that they may be an encouraging reveal- 
ment of some of these Inner Riches. And 
running through the text will be found a 
thread of method as to their attainment by 
the deepening of choice in its exercise of 
love and appreciation directed toward the 
Indwelling Resplendent Self. 

That this little book may help to fix 
the Choice of the Devout, at this time 
when is beginning the rise of the wave of 
a newer, freer mysticism, is the prayer of 

The Author. 


THE SELF SUPERLATIVE. 


I. 

The Ever Creative Self. 

Out from the nowhere came Life. 
It was nowhere, to be alone, so the Great 
One made company of Himself for Him¬ 
self. Godhood resolved Itself into Parts, 
and by the Law of that First Act, the 
Parts resolve themselves into like Parts, 
and so Creation was, and existence is, and 
so Creation and existence are and ever will 
he, for what the One has done shall not 
and cannot be undone, and so the doing 
is and ever shall be Life-building. 

Each act of every Soul gives life, and 


10 The Self Superlative. 


the act of each Soul gives life to that Soul 
and to others. To give Life, the Law of 
the First Act of the First One is, that 
from the nowhere Somewhere shall be, 
when a Soul shall commune with itself, 
for in that somewhere it shall find Itself 
knowingly. 

He who takes thought of the things of 
life grants Life. If he shall have the 
Powers of Life, he shall do this act of 
thought in full consciousness, knowing 
the manner of its doing. This is Crea¬ 
tion; this is Life; and this is knowledge 
of, and wisdom concerning, Life. 

If we would live, then, we have but to 
know that each act brings life. If we 
are to live in full possession of our life- 
giving powers at all times, we must know 
that we are not single, separate, or apart 
from the Whole, from the totality of 




The Ever Creative Self . 


11 


things. Not to be apart from is to be 
actually One. Man is, within himself, 
and of himself, the entirety—the Whole. 
He is All. If he refuses to believe this, 
then in belief he refuses much, for he 
denies not only his Source, but himself. 
Should a giant deny his strength, and lie 
idle, he would wither, but still he would 
be gigantic. Should a fish deny to itself 
the swimming, it still would float. So, 
though man deny his Godhood, his limit¬ 
lessness, his grandeur, his perfection, yet 
he is all these things. 

But man sleeps. 

Man, before whom all things are possi¬ 
ble, to whom nothing in all the worlds can 
be denied, who stands not apart from the 
ends of Creation, would stand apart from 
himself. In this is the sinning. There is 
no other sin. In this lies the wrong. All 



12 


The Self Superlative. 


else is right. Because of this is he fallen, 
for in truth he is on the heights—and he 
sleeps. When will man arouse himself? 
for no other can arouse him. When will 
he be that which he is? When, when will 
he will to he that which he is ? 

When this sleeper shall awaken—glor¬ 
ies shall be as the dawn, the skies shall 
brighten, the horizon disappear. Worlds 
shall he hold in his hand. All, the uni¬ 
versal All, will be near. When the 
sleeper shall awaken he shall find himself 
everywhere, and during all time. He 
shall have no need to play with the pic¬ 
tures of the times which came and went. 
He will not care for the places which 
were, are, or will be. Why should he? 
Being all these things, he would be more, 
and being all these things he takes 
thought, and ever will take thought, to be 



The Ever Creative Self. 


13 


more. The sleeper awake is God. 

The sleeper asleep, is a man in limita¬ 
tion’s spell. Under that spell, he is con¬ 
tent. Freed from it, and in his greatest 
glory, he would be more than content. 
This is why life is. This is why life is 
not. 

He that stretches forth his hand shall 
find, and even the withered hand shall 
find the manner of stretching forth. 
What hindrance is there, what let is 
there? All is granted, but much is re¬ 
fused acceptance. Why weep ye who 
sleep? None weeps whose eyes are open, 
unless it be from the greatness of the 
Light. None smiles that sleeps, unless 
it be from dreams, themselves often reali¬ 
ty denied. 

With skies illumined, with hearts of 
men laid bare, with minds secretless, with 



14 


The Self Superlative. 


Souls bending to the warmth of Love, 
with all these things to have if awake— 
man sleeps or drowses, the blandishments 
of earth are upon him as a lethargy, the 
sensations of flesh are with him a drug. 
In his sleep he smiles content, in his lack 
of such sleep he groans, when there is no 
rest except in wakefulness to the ever¬ 
lasting bliss of Self knowledge. 

So the dreamer dreams and toys with 
the things of his dream-state. So, being 
not awake, he knows not of life. To 
awaken suddenly from these slumbers 
would perchance disturb, for who, upon 
awakening, is not confused, mystified, 
puzzled? And so he sinks back again to 
mumble and to murmur against a sleep 
which he will not throw off. Life is in¬ 
comprehensible to him, because he does 
not see Life. Life is a thing to be avoid- 



The Ever Creative Self. 


15 


ed, shunned, scorned, spurned, because it 
is sleep instead of life. Only the instinct, 
the impulse, the voice of the calling wake¬ 
fulness remain of all his heritage. He 
would have more of the good things, but 
he would have them of the substance of 
dreams. He would have happiness, but 
his happiness must be of the kind that 
drowns, dulls, deadens. 

When will the sleeper awake? 

When the life of creative possibilities, 
of far-seeing faculties, and of self pos¬ 
session is freed from these damnations of 
flesh dominant, of passions prominent, of 
desires earthward borne, when, together 
with the illusory vapourings of their mak¬ 
ing, these things, which cross the dulled 
mind as fumes from the pits of the utter¬ 
ly lost, are scorned, then shall man be 
truly aroused to his own. 



18 


The Self Superlative. 


To rouse ourselves, and gird on the 
mantle of purity and purpose, is to have 
forthwith the things of all eternity and 
endless space. To step forth with the 
true Self, listening to its behests, is to us 
all, Creation only content in creating. The 
First Act has not been completed. The 
last act is not begun. Creation was, and 
is, and creation ever will be, but only he 
who is awake shall have the things of im¬ 
mortal ken. He who sleeps, of sin. 

What is right, and what is not right? 
Will the morals of a nation weigh in truth, 
as man shall come to know Truth? , No, 
the morals of a nation are for that nation. 
The morals of the Higher Life are of 
the Higher Life. It is right to be awake, 
keen, alive to the realities of life, those 
qualities which last and endure, as char¬ 
acter, will and wisdom. Then will the 



The Ever Creative Self. 


17 


course of fellowship run smooth. Right 
and wrong between men will discrimin¬ 
ate of itself. Then will mortal love with¬ 
out lust? Then will wisdom protect Love 
in the eyes of the criticaster. All will 
recognize Truth, no matter how Truth 
stands forth. 

The basest among mankind see the 
Higher Light in each act which is of 
Truth unadulterated. It behooves the 
doer to cleanse his acts within himself. 
All else is folly. How can he purify his 
fellows, being himself unclean? To live 
truly awake within the realms of Self, is 
to know the delights possible to all other 
selves. One shall find these great things 
when one earnestly seeks them. So the 
Masters will be with us, for the Masters 
seek those who seek themselves. So the 
love of angels will be with us, for they 



18 


The Self Superlative. 


cannot love those who refuse indwelling. 
To dwell with the Great, is to be Great. 
To be Great, is to dwell with the Self. 

To be on good terms with Self, effort 
to that end only is required. Is such ef¬ 
fort toil? Is it an effort of unattainable 
magnitude? Why be appalled at its con¬ 
templation? Are you not convinced? 
Do you then know yourself? How shall 
you know of things else, lacking the 
knowlege of Self. 

To seek Self acquaintanceship, one 
must pause, stop short the trend of one’s 
mortal life. To stop is to be quiet, to rest, 
to cease resistance, to pit self ’gainst 
nothing. Then, you are turned within. 

At first you may not know the great 
realm of the Within. You may not hear 
its sweet music, or feel its delights. You 
are a timid stranger in the streets of Life. 



The Ever Creative Self. 


19 


Its mansions you do not enter. Being 
one taught to fear, you hesitate. Being 
one from the land of hatred, malice, envy, 
you know not love, happiness or joy; and 
not knowing these things, you pass them 
by, even in the streets of the Great Life. 
In lordly majesty of personality, you re¬ 
fuse the Kingship of Impersonality. You 
refuse to share with, and hence to be with, 
the things of Life. You hold to the sleep- 
state, fearing the awakening. Being not 
of Love, you fear it, and will not be con¬ 
vinced that you are not of it, so proud are 
you of the small possessions of a life of 
mortality which you would spurn, yet to 
which you cling. 

Can you not be settled, agreed within 
yourself, on this one question? Which 
will you have? The Greater Life to 
which this mortal life shall be subject, or 



20 


The Self Superlative. 


will you half hold to this, and half see the 
other? 

To be awake to the realities of the Great 
Soul within one’s being, is simply to still 
the whirl of mortal activities. Step aside; 
sit down as to a pleasure, knowing that a 
repast of Soul food awaits you. Have 
the faith of the possible, have the convic¬ 
tion of the possibilities of Self. Know 
that to rest keenly alive to this, is to ex¬ 
perience All. Seek it as you would seek 
treasure on earth, ask that this time and 
this strength be granted, as you would ask 
for life itself. Be not denied more than 
you would be denied mortal substance, for 
it is All, all these things. Wanting the 
things of earth, seek self and have them. 
We have what we can appreciate. Learn 
to appreciate the true noble Self. Within 
that Self, you have the things of nobility. 



The Ever Creative Self. 


21 


Learn these simple truths, and have all 
Truth and all things. Such consciousness 
is the Creative Consciousness, and you 
are the Creator Now. 



II. 


The Majesty of Choice. 

The wondrous potentiality of love is 
known only to those who love eternal veri¬ 
ties, and such love must demonstrate 
through the medium of association. The 
associate, whether sentient or insentient, 
is not chosen by chance. The High Affin¬ 
ity of Accord in mutual recognition sways 
each to the other. 

It is what we recognize in life that 
makes us, and makes our lives. We do 
not possess different things. Not to one 
is given, and to the other denied, but the 
wheel of chance turns the forces and the 
faces of life before us, and we each turn 
that wheel. And so choosing, selecting, 


The Majesty of Choice. 


23 


and rejecting, we do not go through life, 
but we make life. 

Man’s one, man’s eternal prerogative, 
is this limitless capacity of choice. He 
calls it fate, when he is unconscious of 
its existence as a thing at his disposal. He 
calls it luck, when it is a thing undefinable 
to him. He calls it pleasure when it 
brings good, and he calls it sorrow when 
it brings evil, but whatever it brings, he is 
the bringer—he had first to choose. 

How did he choose? Where? When? 

Could one choose unknowingly? One 
could choose unknowingly, when one re¬ 
ceived unknowingly. As you received, so 
do you give. You bring toward yourself 
the things of life without knowledge, and 
you receive the things of life without 
knowledge. You know as much of the 
one, as you do of the other. 



24 


The Self Superlative. 


On a day, distant or near, but past, a 
scene unfolded to mortal eye. The eye of 
the mind took unto itself certain details 
from that scene. The mind selected, it 
chose, and memory accented that choice, 
just as the eye of mind accented it. The 
physical eye did naught but see, the men¬ 
tal eye saw and reflected, then chose, while 
memory of deeper realm obeyed. The 
Soul made use of this, which was thus to 
it attracted, and upon it built a grain of 
love. The Spirit within stamped its ap¬ 
proval, for Spirit approves men’s acts, 
and every act, for in Spirit all is always 
well. And so the builder builded his loves, 
his days, and his days build him, for hav¬ 
ing chosen of a kind, that kind is his. 
Knowing a kind, he is that kind. And so 
the Artificer of Being plies his trade. 
And so life is what we choose to make it. 



The Majesty of Choice. 


25 


This freedom of choice is ever with us, 
in littlest to greatest things. Being what 
we have already chosen, why sicken at 
heart or in body for we have still to choose. 
The limitless attends. One sees evil and 
one sees good, why quibble? All is here. 
See what you will. Be what you will. 

If you are subject to certain things and 
they claim you as theirs, know that you 
have inverted the Law. You have lost 
the Law. You are lost. For only such 
are the lost Souls. When will you know 
truth as Truth is? When will you know 
the paramount importance of will? 
When will you know that human virtue 
is relative, that Spiritual virtue is inclu¬ 
sive, and that the Soul life of deep feel¬ 
ing, interest, and concern is swung mid¬ 
way between these—a ship upon the 
broadest expanse, steered by its own de- 



26 


The Self Superlative. 


lights ? If the lesser things of life attract, 
and their shores are visited, balmier 
beaches beckon silently, not because their 
breezes waft less laden with the perfume 
of life’s flowers, not because the nectar 
of their fruits is less sweet, but because 
the helmsman’s finer sense of discrimina¬ 
tion has been dulled by the clamour for 
grosser physical evidence. If, on the voy¬ 
age of life we are to choose the ports of 
everlasting beauty where grows health¬ 
giving verdure, we must train the eye of 
mind to see through the mists of matter, 
the haze of self-deceit, the fog of denial, 
and port our ship Being on the stately 
shores of spiritual things which endure. 

Deliberately we choose from the things 
that are, those which decay, which do not 
last, and those which we know cannot last. 
And holding these in our strong hand 



The Majesty of Choice. 


27 


destiny, we watch them slip from our 
grasp, dissolved by the tears of our sor¬ 
row at their departure. Neither tears, 
nor non-lasting quality, need be, except 
of our making. 

So shall the things of earth be taken 
from us, so shall the toys of our child¬ 
like choosing be broken, so shall the heart 
throb, and the mortal sob in anguish of 
his making, until he shall reach the stature 
of spiritual manhood, and choose the in¬ 
visible things that endure. Or, better, 
choose the Power of Choice, choose the 
Power of Understanding, opening the 
mental eye to softer beauties than those 
of dimension in matter bound, seeing 
things of space. Expanse vast and Be¬ 
ing his abode, his nature enlarged, he 
passes by the glitter of gold, to bask in 
the direct sunlight of the vaultless heav- 



28 


The Self Superlative . 


ens of immensity, unshamed, content not 
with that reflected light which impinges 
upon materiality, before the untrained 
eye, to delight the untrained mind of grop¬ 
ing man. So the mind of man must be 
trained to choose. Choice is the key to the 
freedom of the City of Life. Know ye 
how to choose! 

Living in the immensity of things, we 
think we are in but a part of them. We 
would choose of the things we see, when 
the unseen is alone of value. We would 
own houses, when we should have man¬ 
sions if choice were unlimited. To un¬ 
fetter choice, to raise it to Powers and 
Possibilities, to give it sway in upper 
realms of conscience, is to move to and 
live in mansions. Minions willingly serve 
such choosers. To choose well, is to be 
chosen. The hands that move the skies 



The Majesty of Choice. 


29 


would lay finger tip on the head of such a 
chooser, and he would cease all halting 
and hesitancy on his w T ay through things 
and the place of things. And likewise the 
lame and the halt would move free at his 
touch. We are instruments, provided we 
make use of instruments. We are as sod 
covering the dead and carpeting the liv¬ 
ing, when we fail as instruments in using 
the things at our disposal. 

First shall the mortal self be subject to 
the Spiritual Self. When this inner re¬ 
lationship is established, union with the 
Forces on High is accomplished. To be 
at one with Self, is to be at one with the 
Powers Above. Selfishness is the subjec¬ 
tion of the Higher to the lower. Spiritu¬ 
ality is the submission of the lower nature 
to the Higher. To do this within the 
realm of one’s own being, is to effect it 



30 


The Self Superlative . 


throughout the Universe. So the seer sees, 
so the sage knows. 

Life’s source is love—a love for the 
new, a love for the different—so out of 
the self difference came, and to love the 
new and the different is to know Self. 
One cannot escape Self, no matter how 
far outward they may throw the lines of 
thought, or yearning, or desire. But why 
desire, when we already have? Why not 
attain the consciousness of these posses¬ 
sions? All is but a Consciousness. Some 
have much, and some have little. The 
marvel is, that choice determines the 
amount of this Consciousness that shall be 
one’s life, including the planes of life, and 
the things of the planes of life. Choice is 
the word by which we conjure the magic 
of a Marvellous life. Shall it be the 
choice of man as mortal, with the self im- 



The Majesty of Choice. 


81 


posed limitations of the mortal, or shall it 
be the Choice of the Spirit in man, which 
knows no limitations, or, better, shall it 
ever and ever create by demonstrating 
with Spirit and Mortal in their proper 
happy union? Wishing well our life, as 
we know life and live it, is wished upon 
us—each the witch or wizard of his own 
destiny. 

There is no magic but Choice. The 
wand of Self points to space, and lo! it 
becomes filled with wondrous gems of 
life. Diamonds of Purity glisten, Pearls 
of Great Price gleam, Sapphires of the 
deeper blue of Immensity shine forth. 
With these, the magician bedecks himself 
in raiment beyond price, for Purity alone 
is diamond, and Peace pearl, while the 
True Vision is the sapphire blue beyond. 

Who has these gems has all wealth. 



32 


The Self Superlative. 


And the manner of choosing is the magic 
of it. Such is true magic. So the magi¬ 
cian transmutes the riches of earth into 
the riches of Life, and so he knows life 
to be, and so life is—everlasting. 

May the magic of the touch of this 
Choice be upon you and yours. 



III. 


The Mystical Will. 

Mysticism is born of man’s love of the 
truly majestic. It is as the flowers of life, 
the fragrance of whose wondrous awe de¬ 
lights the multitude. Mere contemplation 
of it lulls the primitive folk. Its blos¬ 
soms, visioned in the poet’s realm, and 
glowing life-like on the artist’s canvas, are 
the blossoms which but herald the appear¬ 
ance of a luscious, rich and varied fruit 
—a fruit which is a True Food that nour¬ 
ishes. The fruit of mysticism is the veri¬ 
table manna of man. It reaches all in 
their wilderness. To those who do not 
understand, because like babes they can¬ 
not understand, this manna falls mvsteri- 


34 


The Self Superlative . 


ously from the heavens, supplying food 
in time of famished despair. But unto 
those who do not understand, because they 
will not understand, and who, contemptu¬ 
ous, pass its showered blessings by, along 
with many other flowers of life which 
bloom and fade unnoticed round them— 
unto such as these, its fruits ofttimes de¬ 
cay beneath their feet. For such as these 
—the wilful who reject—are unclean, 
and would wallow mired in the muck of 
good things unappreciated. Nature is 
not wanton, and will not produce for dis¬ 
use. Her fine economy, in aspects high 
or low, seeks ever but to serve the live 
and the quick with fruits prolific, and if 
man will not garner the rich harvest of 
her fields, swine shall have. Thus living 
things of lower order evolve to man’s es¬ 
tate, and thus may it be possible to man 



The Mystical Will . 


35 


that his high estate may, for a time, be 
lost. Unto man’s every sense and every 
faculty appeal is made, save to his Will. 
The freedom of its choice is held sacred 
to him who doth possess. 

And thus we pass through the vine¬ 
yards, the orchards and the fields of life, 
heedful or unheedful, mindful or un¬ 
mindful, with rich supply for Body, Mind, 
Soul and Spirit, or leanly lacking it. 
And all because we will not, or because 
we cannot see—because we cannot pluck, 
partake, assimilate and grow in the sun¬ 
shine and the showers of the fields, and 
in both the light and the darkened places 
of the heavens—those finer places of life 
above the fields. 

In two realms man lives, both pat¬ 
terned close alike, but in only one of these 
realms is the pattern fashioned; the other 



36 


The Self Superlative. 


copies. If man lives the so-called natural 
life, his spiritual life is but its replica. 
You shall judge the spiritual life of such 
an one by his material acts. But if man 
lives of the Spirit and for the Spirit, you 
shall judge not, for he is past the judg¬ 
ment of man. His mortal acts will be 
unquestionable. 

The natural man lives in the judgment 
of self. He wonders ever concerning the 
morrow. The Spiritual man lives in the 
judgment of God. To-morrow?—there 
is none. For him, God is to-morrow, be¬ 
cause God is to-day. 

The mystic is he who unites these two 
—the natural and the Spiritual life. 
There is magic in his strength and power, 
just in measure as his mortal life is clean, 
quick and vital in service. His magic is 
that of purpose and of usefulness, mak- 



The Mystical Will. 


87 


ing for more life eternal both for him and 
his, and for all those whom he may touch, 
and ever in exact proportion to his devout 
love of truth in unselfish guise. 

So great is this power of one who pos¬ 
sesses the fulness of every mortal sense, 
and who shall subject those senses to that 
soulful feeling of unselfish devotion which 
rises undefined and undefinable within, 
that the magic of his hand-touch seen or 
of his thought-touch unseen, brings true 
life, while ever more life and more happi¬ 
ness follow it. 

Song, picture, poetry, and the praise 
of nations tell of this magic. Legions up¬ 
on legions of men have marched through 
the ages in quest of its secret—this secret 
which is written so clearly in letters of life 
across the skies of nature, whether seen 


or unseen. 



38 


The Self Superlative . 


The magician’s wand is placed within 
our hand, and with it we conjure little, 
or we conjure not at all. Some of us 
there be, who labour through a toilsome 
life, this magic wand serving as a 
staunch staff on which to lean. Others 
there be, to whom it seems but as a heavy 
load of poor firewood under which they 
groan throughout a chill night, stagger¬ 
ing on beneath it, that they may protect 
their soon-aged bones, worn because of 
bearing such a load. Like favoured 
fairies are those, whom this wand guides 
through the sunlight-flowered fields of 
life, while like crippled dooms and despairs 
personified are they, who bear it ever with 
them, yet know naught of its power. 
Each is supported by, or subject to, his 
choice. Such is the majesty of choice in 
its fulfilment. Such is the utter obedi- 



The Mystical Will. 


89 


ence of choice to the Chooser—to that 
Chooser who is the thinker—the Self, 
yourself, myself, every self. If we suffer, 
it is because we choose to suffer. As wt 
live, so we choose to live. 

Then why such dwarfed and hampered 
lives as these? 

Because we choose unknowingly. 

By self-inflicted ignorance we suffer, 
in order that a Self-achieved wisdom may 
be acquired. On spiritual planes in evolu¬ 
tions past, we—the most ignorant of us 
—were wise. Sitting upon the seat of 
achievement perfected, we longed for 
more of life and wisdom, and life and wis¬ 
dom are but one. Seeking this greater 
growth, we sailed forth, in obedience to 
the High Will of that time and place, and 
reached down to dwell within the lower 
realms and lower parts of self. This we 



40 


The Self Superlative. 


did, that we might purge, clean and over¬ 
come the stubborn things of that self, and 
dispel the darkness thereof with the light 
from that High Resting Place. 

But it is the power of a greater Will 
than the merely mortal one already 
earned, which could mission us to so 
worthy a task—a task which that greater 
Will itself could easily fulfil; but which it, 
in gentle wisdom, gave to us to do. And 
this task is one which, no matter what it 
may be in appearance here, can give only 
pleasure to the real Self within. 

Then why fear? 

For one reason, and one only. This 
lower man, the man of world life and 
world time only, the man of a day, the 
natural man, knows not the real, the true 
Man Within, the Mystical Man, who can¬ 
not by words be expressed, being so much 



The Mystical Will. 


41 


greater than words, and the things of 
words. 

The fact is, man is not wholly himself. 
Wholeness and holiness are one. His con¬ 
sciousness is limited; he knows but half 
of life. Cheated by the things of objec¬ 
tive sense, by the world of appearances, 
he doubts the Inner Life, and finally de¬ 
nies its existence. Being creator of his 
own concepts, and, as individual, deter¬ 
mining the things which he shall sense, 
feel, have and be, and yet doubting and 
denying this power—this one faculty, 
which is the mother of all faculties—he 
strips himself to a narrowed conscious¬ 
ness, wherefrom but small view of life is 
to be had, and bemoans his fate, not know¬ 
ing it is self-imposed. 

How can men see, when they will not 
first believe? Who would turn his eyes 



42 


The Self Superlative. 


where nothing apparently exists? He who 
desires to pierce the false gloom beyond 
mortal sight, has but to train the eye 
away from the things that glitter. Then, 
may he see the true light that ever shines 
effulgent within. Some there be who, 
blinded by the sheen of gold and worldly 
things, acquire possessions. But they 
may not live. Some, again, are not even 
awake to the beauties of mere mortal life, 
and these are truly impoverished. But 
they who live true to the Higher Realities, 
wealth and lasting abundance are theirs; 
their life, in fact and plainest truth, en¬ 
compasses, contains, absorbs, appropri¬ 
ates, and is all of these things in a grand 
harmony united. 

We should not live to have, but we 
should live to he the things, all things, 
of life. All things of life are but a part 



The Mystical Will. 


43 


of the true mystic, hence his mastery. The 
true mystic does not toil to have, he does 
not even reach forth to obtain. He simp¬ 
ly is, that which is necessary for fulfil¬ 
ment. He is, and to be is a state of con¬ 
sciousness. The whole of life is to have 
the full, the complete consciousness—a 
consciousness not bounded by things seen. 
Man, in his true estate, must not merely 
sense the things of life, but he must both 
feel and be them, for such is the omni¬ 
presence of Godhood—man’s inheritance. 

This state of being follows thought and 
meditation. It is immediate in answer 
to sincerity of thought-effort, be that ef¬ 
fort slow hope, or swift trained aspiration 
—be it prayer, or an abiding faith that 
shows in it consideration for others. The 
ways to the attainment of this state are 
many, but there is no Soul who shall seek 



44 


The Self Superlative. 


simple acquaintanceship with Self, or 
who shall cultivate good terms with Self 
in peaceful moments, who shall not suc¬ 
ceed to revelations of a realm, within 
which are beauty and grandeur beyond 
the pen of poet, or the brush of painter 
to a realm which, in substance and in 
strength, is greater than the labour of 
man or the might of peoples. 

A state of being in which one contem¬ 
plates the absolute, meditates upon pos¬ 
sibilities, seeks the forces of life by a 
means more direct than mere physical 
sensation, this is the Way. Its attain¬ 
ment is its own reward, and who knows 
of limitations in such achievement? 
Whence come all knowledge and such life 
as we have, save by this route, though 
one may pursue it laboriously and another 
peacefully? Man groans and woman 



The Mystical Will. 


45 


travails, that a more complete life may 
be, when the lost Peace reclaimed is all 
of life. This reclamation is regeneration. 

To halt at times and places midst 
things good and bad, and in quiet to seek 
things of worth, is to cultivate strength 
of Soul, and to place it in the true home 
mansioned everywhere. Such is the sim¬ 
plicity of the way to the All. Some 
render its pursuit into manners and 
means, and term it science; some would 
deny to have, and so become ascetics: 
some would dream and visualize, and thus 
poets be; but to live, just to live in sim¬ 
plicity, upon conscientious terms with 
Self,—that is to be, and that is to be 
All things. Who dares to do this, enters 
the Will of the Universe, and with it, 
builds and rebuilds. No measure of dis¬ 
tances will limit his life. No poet 



46 


The Self Superlative. 


will really sing of it. He and his will, 
bring life to all things that are called 
dead, even though these be shrouded in 
matter’s garb, for such shall quicken. 
Such a life brings glory to the low, and 
greater glory to the High. 

Why strive to have, when we can be? 

If we are to walk without stumbling, 
we must select a clear pathway, and walk 
in the light. The light which shines on 
the road to higher things, is Peace Within. 
All see clearty by this light when it shines, 
but all do not let it shine forth. Such 
will stumble; some will fall. Like other 
light, this Peace Within dispels darkness. 
In life, we suit the light to places; in 
Spirit, we suit places to the light. That 
the Peace Light may shine within, one 
must suit the outer life to it. Jesus did 
not say “You are a great light, shine 



The Mystical Will . 


47 


forth,” but he did say in effect “A Great 
Light shall illumine you, prepare the 
way.” God is the Light, while we, all of 
us, are the Way. The Self, the Way, will 
be clear and clean if we maintain Peace, 
and it will so remain during the time that 
we maintain Peace. There is no other 
way. Progress in life, advancement 
through life, no matter in which of its 
numerous departments, are achieved only 
during times of peace. 

Some of us surrender our Peace to 
others. Such surrender their life, for life 
is progress. Some of us appropriate and 
take the peace of others. Such take life, 
for inharmony is the only death. Some 
would cheat time, but time is Peace. 
There is no other time; all else is void. 
Some would hurry, as if Peace could be 
hurried; it bides its time, being time. 



48 


The Self Superlative. 


So Peace attends us constantly, and is a 
thing which is the very Light of Life. 
But do we oppose Peace? Walls shut 
out light, and some of us are walls, while 
others of us are walled in by obstacles of 
place. What place? The place in 
which we have put ourselves. The place 
of discontent, the place of self-pity, the 
place of darkened intolerance, whose 
curtains we ourselves have drawn. All 
else but such fearsome vacancies in our 
character, receives the Light, and in its 
warmth and splendour grows. 

To be filled with light is to be filled 
with Peace. Peace is the light on the 
Way. Those who abide in Peace are 
truly the Elect, in that they bask in the 
rays of the Inner Sun. By this Sun of 
Life, is the Way lighted to Consciousness 
of God. To open the Self wide to this 
Sun, is to Will the Greater Life. 



IV. 


The Supremacy of the Within. 

So simple is the psychology of Life, 
that it—this mind science of being, 
should be read by him who runs. 
Sorrowfully, we must admit the opposite 
fact to be true. Being mind, we know 
not mind. What could stand closer to 
man than himself? What is man, if 
he is not his mind? The fact is, that 
man takes himself so seriously, that he 
fears above all things, even to study 
the great near subject—Self. He masters 
the elements. He wrests vast and 
precious treasures from the deepest 
recesses of the earth. He seeks inert 
matter in hidden places. By the most 


50 


The Self Superlative. 


laborious, tedious, minute, patient and 
absurd research, hidden substances are 
sought and found. Nature’s profoundest 
secrets are revealed by him,—by him who 
stands, himself and to himself, the deep¬ 
est, the most impossible, unfathomable, 
mystifiable Secret of the Universe. 

The Gods above know that man is 
the only unattained thing, the only un¬ 
solved thing to man, and the Gods know 
why. The majesty of man’s choice has 
not fallen to himself. Man, with his great 
freedom to know and to do, has not 
sought to know man. He has been too 
busy. It is “the shoemaker’s family” that 
“goes without shoes.” It is the genus 
man, that of all the intelligences, no mat¬ 
ter where throughout the Universe spread 
—in realms higher or lower—that knows 
least of man. To his shame he stands 



The Supremacy of the Within. 51 


abashed, confounded in his own presence. 
Though an artificer, a researcher, a stu¬ 
dent profound, he is to himself—a fool. 
God help him! God is helping him! Once 
again the wheel of time has brought man 
to The Path, for man now stands in his 
own presence, and stands there inquir- 

ingly- 

No matter what man may know, or 
what he may not know, whether his 
knowledge be of Truth or of falsity, when 
man once faces himself with a look of 
real inquiry, then shall the foundations of 
God’s planned structure manifest be 
shaken. For then, will man not only 
know himself as he is, but he will make 
himself more than he is, and in that mak¬ 
ing, God Himself will grow, if growth 
there be. For when man faces man reso¬ 
lute, God smiles glorified. In such happi- 



52 


The Self Superlative . 


ness alone, is God glorified. 

Knowledge, man’s knowledge of him¬ 
self, wisdom, man-consciousness, God- 
consciousness,—all these are but means 
to happiness, happiness which is harmony. 
And God knows not the iniquity of inhar¬ 
mony. Man smiles and gladdens, God is 
glorified. And when man smiles because 
he has learned of himself, or when man can 
smile knowing himself, then, man is saved. 
Such is the salvation doctrine of the opti¬ 
mist who is true. 

Note the psychology of it. The mind 
wheel of this manifestation, is the uni¬ 
versal wheel of life. So true is the instinct 
of man on its scent of truth, that it refuses 
happiness to those who do not see them¬ 
selves as they are. If man does not see 
and know himself to be his own Saviour, 
his own God, his own salvation, himself 



The Supremacy of the Within. 53 


his own kingdom, himself the ruler, the 
ruled, and himself even the possessor of 
that kingdom—if he will not see this, he 
cannot be happy, neither is he, nor was 
he ever. The token of his vision, his ac¬ 
ceptance, his mastery, his Godliness—for 
these are all one—is his ability to be con¬ 
tent with his ever-present degree of hap¬ 
piness—his portion of harmony. 

So man having looked without, and 
found things rather than contentment, 
is about to look within, and search for 
contentment there. He will find his every 
need within. 

It must be understood that the Within 
is not a place, so much as a method. We 
seek to contact certain things, we wish to 
bring about definite situations and rela¬ 
tionships. We are tired of working with 
our hands manipulating substances, for 



54 


The Self Superlative. 


we gather toil and struggle instead of 
those conditions we so much desire. It 
is more life, and the things which con¬ 
tribute to a happier and fuller life that we 
wish instead of toil. The light that caused 
the dawning of this truth in man’s 
mind, was the same ray of intelligence 
that caused him to face himself. For 
when he is content to look for happiness 
directly, instead of through the outer 
things which he has believed made for 
happiness, he finds the Source to be him¬ 
self. And he also finds that that which 
procures happiness is not of things seen, 
is not of hands or budded machines, but 
rather is tools of thought,—states of mind, 
conditions of being. In short, he finds 
that knowledge can be applied immedi¬ 
ately through the medium of thought; that 
mind does not need the link of matter 



The Supremacy of the Within. 55 


in the chain between cause and effect; and 
that of higher potency and more direct¬ 
ness is the maintenance of thoughts to 
which has been added this chiefest quality 
—belief in their potency of themselves. 
We have come to the point where we al¬ 
low the power-to-do to rest within the 
thought substance itself, rather than rest¬ 
ing that power intrinsically in matter. 
True, we expect many of life’s good things 
to come through the medium of matter, 
and to be matter, but why say that only 
material things can bring material things ? 
There is this more refined way—this high¬ 
er method of greater potency. 

This higher thought potency is not 
of the common consciousness, except as 
the common consciousness feeds it with 
a supply of faith, reliance, and deepened 
belief and understanding. This subjec- 



56 


The Self Superlative . 


tive Will of higher potency, notwith¬ 
standing its great power, needs the co¬ 
operation of common consciousness, but 
needs co-operation only . Let common 
consciousness stop there, and not assume 
prerogatives which are not its own. Com¬ 
mon consciousness may elect, may choose, 
may be the instigator, but we should hold 
to this fact—that a subjective will and 
mentality deeper than it, does the work 
of man—all the work—and that it moves 
in the duty of fulfilling man’s needs all 
the time, requiring only the co-operation 
of common-mind choice, that choice being 
raised high enough to remain strictly with¬ 
in the limits of choosing. 

It is a psychological fact that com¬ 
mon consciousness can select and com¬ 
mand only. And command is but inten¬ 
sified selection. Let a part of those com- 



The Supremacy of the Within . 57 


mands be, that its commands be fufilled. 
Let the manner of their fulfilling rest 
with the deeper powers within, where ful¬ 
filment is enthroned. To put each thing 
and each effort in its place, and to keep 
it where it belongs is to be scientific. And 
to do this in our thinking act, is to use 
true mental science. Above all, let us 
not forget when using these practices, 
highly and wisely to demand from within, 
the wisdom of life, and the manner of its 
expression. First seek the Way. 

Our trouble is, that we question the 
thought forces which work in the deeper 
realms, far more than we endeavour to 
use them. Would it not be wiser, to make 
our life effort along the lines of deeper 
mentality, checking up its results accord¬ 
ing to common-sense methods, rather than 
to deny? If this thing of reliance upon 



58 


The Self Superlative. 


the deeper Self Within fail of fruition, 
could not final rejection—if its rejection 
be found necessary—follow experience 
much more reasonably that it could fol¬ 
low dumb denial? Do we commit our¬ 
selves to an irrefutable course, when we 
say the Doer of All Things is Within the 
Deeper Realm-Self of each of us? Per¬ 
haps so, but not unless It serves, and we 
choose that service. 

So the newer psychologist constructs 
with these principles. He has found that 
Mind brings results into his life, through 
channels and by ways and means not 
clearly defined; that people and things 
are affected in ways to his advantage and 
theirs; that material substance and par¬ 
ticularly the body, is built, changed and 
altered; that the conditions of the body, 
of the mind, and of life, in their every de- 



The Supremacy of the Within. 59 


partment, are traceable in their changes, 
variations, growth and relationship to the 
thoughts, the feelings, the beliefs and the 
mental attitude of the thinker; and that 
the work of adjustment in all the depart¬ 
ments of the material and expressed life, 
follows the conditions of individual inner 
adjustment; that, in fact, sentiments, as¬ 
pirations, choice, mental commands and 
desires are inter-locked and co-related to 
health, happiness and physical conditions, 
including environment and events. 

Why should this Unity between 
inner-man and outer-man not exist? 
What is there that disputes the implica¬ 
tion that the hidden life within, is related 
intimately and closely to the life of ex¬ 
pression without? 

Our new attitude toward Life and 
Self is, that we have come to see the worth 



60 


The Self Superlative. 


of these inner powers. Without denying 
the value of material application to ma¬ 
terial things, we have found a greater 
value in the application of Inner powers 
to material things, touching and control¬ 
ling those Inner powers by controlling 
our ideas, desires, and thoughts, while at 
the same time raising them to the meas¬ 
ure of their majesty in our belief. In 
short, we have become content to let the 
God Within do our work as well as the 
God without, and we have found and 
proven that the God Within stands ready 
and willing, and that It can do, and does 
do for us, chiefly because we recognize it. 
The outer common-conscious mind gives 
recognition. It needs do no more, but it 
must do this. Success will he in the de¬ 
gree of such recognition. 

Having given ourselves the benefit 



The Supremacy of the Within. 61 


of this doubt, being willing to trust some¬ 
thing of our time and effort to this method 
of moving life forces in our favour, we 
take our stand in a Greater Unity of the 
outer and Inner being, and seek to es¬ 
tablish a systematic and helpful relation¬ 
ship between this common every-day 
consciousness of choice and selection, and 
the deeper subjective Consciousness of 
Power and of First and Practical and 
All-embracing Principles. 

The thorough, whole-hearted recog¬ 
nition and the acceptance of the possibili¬ 
ties of such a method, is sufficient degree 
to make serious endeavour to use it, are 
in themselves of sufficient potency to pro¬ 
duce results. 

After admitting the basic possi¬ 
bilities of the subjective channel through 
which to conquer life, the next important 



62 


The Self Superlative . 


step is to maintain that belief, and to 
nourish it long enough to experiment with 
it to the fullest. No matter what prac¬ 
tical methods may be used in its applica¬ 
tion,—whether suggestion, the Silence 
Sittings, or High Meditation,—a con¬ 
sciousness of this basic truth is to be ever 
increased and maintained. All effort is 
ineffective when this recognition of the 
inner power is not maintained. Finally 
there comes the conviction of experience, 
of things done, and a peculiarly distinc¬ 
tive consciousness which recognizes this 
truth, and the ways, and methods of its 
fulfilment. So again, this conviction, 
based upon these facts, must be the prin¬ 
cipal things sought. 

Training for subjective thought man¬ 
ipulation is of and in itself automatic, and 
gathers momentum with each effort. The 



The Supremacy of the Within . 63 


effort itself leads to the fulfilment of the 
effort, and to the end sought by it, and 
to the way of its understanding. Every¬ 
thing is encompassed by it,—belief in 
Self, the inner Self and outer Self. Hon¬ 
est effort, giving much of life’s duties to 
a Higher Part of Being is the way, and 
all the things of the Way. 



y. 


The Master Consciousness. 

Whence come knowledge and all wis¬ 
dom? 

From the source whence man came. 
And from that source comes health. 
From it comes all life, and everything 
pertaining to life. If we have not enough 
of health, enough of knowledge, enough 
of life, or enough of the things pertain- 
to life, it is because we have lost relation¬ 
ship with the Source of Life? 

How shall we seek to re-establish such 
relationship ? 

Shall we, in all good sense, seek to 
establish the relationship with the Source 
of Things, by maintaining and coming in- 


The Master Consciousness. 


65 


to closer physical or outer contact with 
physical and outer things, and by exclud¬ 
ing all possible means of affecting a re¬ 
lationship with First Causes, in a more 
direct and intimate manner? 

To do this, would be to deny every 
power, capacity, possibility, faculty or 
function of man, except those which are 
physical and dimensional. No more than 
we can deny the physical itself, can we 
deny the non-physical. So long as the 
unattached can be recognized or contem¬ 
plated, so long as the ideal can even be 
imagined, so long as the non-1,—the meas¬ 
ureless, fathomless, infinite man,—can 
by any possible effort of mentality be even 
so much as sought for,—just so long will 
these wordless things have their place and 
worth in life, and he of an especial worth 
to each life. So great, and so important 



66 


The Self Superlative . 


are these things of non-dimension, so far 
are they from void, that we unconscious¬ 
ly class them as First Cause. They belong 
with that class and kind of things which 
we seek to know as Life itself, and which 
conversationally we so describe and name. 

Why should we not draw nearer to 
these things of which we talk, and with 
which we walk? And why not do so as 
intimately as possible? Do the facts, 
which we have already established and ac¬ 
cepted regarding life in any phase what¬ 
ever, tell us, or in any way indicate, that 
things either of great refinement, or of so- 
called abstraction, are without power, po¬ 
tency or worth? Do not these things, on 
the contrary, indicate and stand for sta¬ 
bility and power? And if they be of 
source, why are they not of conclusion? 

Is it true that man has no faculties 




The Master Consciousness . 


67 


or senses of perception, except those 
which deal with objects and things ex¬ 
pressed on this one plane of life, to the 
exclusion of all others? To lose for him 
higher sensibilities and perception of in¬ 
ner things, would be to render him bereft 
of the greater gifts of life. He would be 
without ideality, and being without ideal¬ 
ity, would be without art, and being with¬ 
out art and genius,—for art is genius,— 
he would not, for he could not, advance. 

The crucial tests of the truths and the 
values of these two extremes of life, the 
outer and the inner, as well as the appli¬ 
cation of their worth, lies in the applica¬ 
tion of the one to the other, and in es¬ 
tablishing a harmonious Unity between 
them, each for the other. How is this re¬ 
lationship to be established, and who is 
to do it? Man on the one hand, and the 



68 


The Self Superlative. 


very Source of Things on the other. Both. 
And in this, each are to be accredited 
equal. 

When the outer, physical, mortal or 
personal self, in any or all of these phases 
can grant importance to this Inner man, 
in any way that he may recognize it to 
any degree whatever; when he can give 
it a place, some place in his consideration, 
and know that there is something of him¬ 
self other than the mere personal self,— 
then that man is to that degree of such 
recognition actually, directly and immedi¬ 
ately, dealing with the very Source of 
Life. He then reaches life’s foundation, 
and builds himself and his portion of life 
securely upon it. He dips into the foun¬ 
tain springs of health, happiness, and life 
everlasting. He drinks of the Wine of 
Life. He becomes the Master Chemist, 



The Master Consciousness. 


69 


dealing with the components of life, by 
formula of thought and of aspiration, and 
in such wisdom, does he compound this 
alchemistry,—this all-chemistry, of life. 
Yes, not only of his life, but of yours and 
mine. There is no less than this for man 
in his individual life. There could be no 
more, in the great Causative and Uni¬ 
versal Life. 

When, oh man, will you believe? When 
will you accept yourself? You, who 
would be so little, you, who are so great! 

So the Sources Within, stand ready 
and willing, and man without, stands in 
lack of faith unprepared. “Go, prepare 
thyself!” 

Seeking more life, and knowing that 
life consists of things which are of 
strength and purity, and that from With¬ 
in, these things come outward to expres- 



70 


The Self Superlative. 


sion through the finer forces, that they 
outwork through an unseen substance 
akin to mind-stuff, do we turn to the 
strength within, to that which we know 
is pure within us, and to the mind force 
which is a part of us? No. Because we 
expect all this to be with us of itself. And 
it is. But the recognition of this lies with 
the common mortal consciousness, and 
this consciousness is prone to believe that 
it lacks many things which it does not 
lack. 

It, this mortal mind, lacks time. It 
is too busy with its troubles and the things 
of the world, and resides in the outer rim 
of things. It, this daily consciousness of 
ours, allows itself to be fooled by cheap 
appearances, and, in turn, cheats itself out 
of the Consciousness of its birthright. It 
has time for the conquest of the lesser 



The Master Consciousness . 


71 


things, but no time for union with the 
Inner and the Greator. 

It lacks training, and it lacks the habit 
of even making effort towards thinking 
of the infinite things of Peace, Freedom, 
and Wisdom. For it has been trained to 
think of the products of these higher con¬ 
ceptions only. In truth, it lacks belief, 
interest, understanding and mastery, only 
because of indifference. We have the 
habit of the indifference of the ages up¬ 
on us. 

When we find that the “good enough” 
of the past, is utterly insufficient in this 
present time, we know not which way or 
where to turn, for we know not ourselves. 
We are, in these great present times, in 
a position where each must stand for him¬ 
self with God, and we know neither our¬ 
selves nor God. We have leaned upon 



72 


The Self Superlative . 


the minds of others, until we cannot walk 
alone, and we know not how to walk with 
God. It is a lack of acquaintanceship. 
We are not acquainted with the Powers 
that are of us, and within us. 

These Powers Within, being in them¬ 
selves intelligent, readily respond to the 
slightest advance upon the part of the 
commonest consciousness. We wrongly 
think that we do not know, but those of 
us who have made the slightest advance 
towards the realms within, have felt a 
response of definite and helpful. We do 
see, and we actually know, and rewards 
come to us; yet even then, we often pass 
along unmindful. 

The proposition of the new teaching is, 
that we each must take heed of the beau¬ 
ties within and near the Self. 

Accept each good thing, as pood. 



The Master Consciousness. 


73 


Place value upon that within which is of 
value, according to the individual idea of 
value. Nourish by word, by act, by medi¬ 
tation, that which is best within, for each 
has an indescribable best within, and that 
best is the starting point for each. This 
recognizable Best Within is the Place of 
starting; the Self, the path; the thing we 
are to obtain, is Perfection; the time is 
now; the manner of the life’s pilgrimage 
is the seeking, knowing, doing, in the day¬ 
light of the Inner Sun Consciousness. 
Thus, does that pilgrim become the Mas¬ 
ter on the Way. 

The fundamental of self-mastery, and 
of the mastery of life, and of all the things 
of life, whatever they are, or wherever 
they may be, is this recognition of such 
good and power as may be recognizable 
within. And to recognize it as having 



74 


The Self Superlative. 


within itself, as a component part, the ele¬ 
ment of mastery,—the recognition that 
good can master things and ourself for us. 
When we have reached this stage of con¬ 
sciousness, we have passed from the mere 
intellectual man to the dynamic or Power 
Man. 

The birth of human or man-conscious¬ 
ness takes place at the time when he recog¬ 
nizes the thinking act, or the function of 
thought, as a function of some value, and 
seeks to make use of it in kind. All 
grades below man, including the animal, 
although they think, do not know that the 
thinking act is a distinct thing. They live 
and move, without taking thought of 
thought as thought. The recognition of 
thought, in addition to the use of it as a 
function, brought man to the stature of 
intellectuality. 



The Master Consciousness. 


75 


Intellectual intelligence may tend to¬ 
ward mastership, but it is not mastership. 
Intelligence in the animal may evolve to¬ 
ward intellectuality, but it assuredly is not 
intellectuality. 

After recognizing thought function to 
be valuable as such, the next step of man’s 
evolution is to recognize thought as a dy¬ 
namic power,—a power to contact, and 
a power with which to move and con¬ 
struct. The power to use thought as a 
force capable of producing conditions in 
life, and consequently life itself, is funda¬ 
mentally dependent upon this recognition. 
This power is produced by the mere ef¬ 
fort to use such power, and experience 
proves its worth. 

Thought is not so much a force to con¬ 
struct through vibrant contact, as the 
thinking act is a function which extends 



76 


The Self Superlative. 


and determines the range and place of 
consciousness. We do not think in order 
to construct forces which do our bidding 
alone, but the thinking act actually de¬ 
termines the kind, and the amount of our 
life. It limits, fixes, or broadens our con¬ 
sciousness. Man is that of which he is 
conscious. His being is bounded by his 
consciousness. He is no greater than his 
consciousness, nor is he less. He has re¬ 
fused heretofore to use the things which 
he could think of. He has dared to think 
of things, and then to say that they were 
beyond his reach. Like a foolish child, 
he lays the thought-hand upon a so-called 
distant thing, and at the same time de¬ 
nies that he is touching it. He is numb 
to the true, higher, newer sense of 
thought. He is exercising but a part of 
the thinking act. 



The Master Consciousness . 


77 


Mastership means to come into the full 
possession of the thought-wielding act. 

We ask, how comes it, that we do not 
know that this thought-contact-conscious¬ 
ness is a usable part of our being. Why 
is it, that we cannot use the things we 
think of actually as our own, if in truth 
they are our own? Because we are not 
with the full truth of ourselves. We have 
the power, but we have not accepted the 
knowledge of that power. A monkey has 
the ability to throw wood on a fire before 
which he sits for needed warmth, but he 
has not the consciousness of this ability, 
so the fire goes out, and he, perhaps suf¬ 
fers. The reason that we do not V»ave the 
consciousness of thought-contact, while 
having the power of it, is that our sense 
of separation, the sense of the separate¬ 
ness of things, is dominant. Man is domi- 



78 


The Self Superlative . 


nated by those ideas to which he gives 
importance. We are creatures of domi¬ 
nant ideas. While our ideas dominate us, 
we, in our turn, make and build these 
ideas. We must take advantage of this 
law of inner domination, and emphasize 
only those ideas that shall raise us above 
ourselves—above the very self who se¬ 
lects or creates the ideas. The thinker 
must choose good company in his thought 
world. Thus does man climb, and thus 
will he attain the thought-contact-con¬ 
sciousness, wherein that which he thinks 
of is, or at least can be made, actually his 
to use practical^. He cannot do this, so 
long as he believes thoughts to be things 
separate and apart from his own being, or 
from the Universal Being, even though he 
may contact them. 

This is the spiritual element of thought 



The Master Consciousness. 


79 


—this consciousness, this faith, this facul¬ 
ty which knows no separateness. It is 
the element which the new man is supply¬ 
ing to the age, and the element which he 
must use. 

The inclusion of this property in the 
thinking act, does not violate that of dis¬ 
tinctiveness. An arm is no less an arm 
because it is joined to and is a part of 
the body. In truth, one can think of noth¬ 
ing as standing distinct, separate, or 
alone. Nor does this so hind us that our 
thought conceptions become a confused 
mass. True, clear conception contains 
both of these seemingly contradictory ele¬ 
ments—the distinct and the united, unison 
without uniformity. 



VI. 


Clothed in the Regal Now. 

All-seeing is the eye of Truth, all¬ 
knowing the perfect mind. And the per¬ 
fect mind is the truthful mind. So true 
is the perfect mind, that it contemplates 
the universe as a unit, its parts a harmony 
—a tune revealed in music, music being 
but tones in assembly. So perfect is the 
true mind, that the workings of all ex¬ 
panse are brought to lie within its grasp, 
as a timepiece within the hand. 

Truth depends upon the mind’s per¬ 
fection. The perfection of mind depends 
upon its Truth. Truth is, and mind is, 
but are the mind of man and Truth one? 
How shall this union be effected? How 


Clothed in the Regal Now. 81 


shall the marriage of mortal mind with 
infinite truth be brought about? When 
mortal mind shall take upon itself quali¬ 
ties of the Infinite, then shall the bride 
approach. What time give you to the 
contemplation of the Infinite? What 
time give you to meditation upon the 
Limitless? Would you woo the maiden 
of bounteous truth with deceit? Would 
you approach perfection with imperfec¬ 
tion? Can you think unbound, uncon¬ 
fined? If so, you can think unconfounded. 
Can you think of Truth Absolute as real? 
Then you can live in Reality. 

To think, truly to think, is to live, and 
to truly live. It is the complete bliss of 
high wedlock—man and Truth as one 
united and housed, a family complete in 
its establishment to rear, protected and 
proficient, a progeny of vital, health- 



82 


The Self Superlative. 


dealing virtues. And so all species of 
universal life are maintained by the union 
of Truth within the mind that dares to 
reach beyond limitation. 

When will man lower the bars of his 
prison—denial? When will he cast aside 
the shackles of indifference, and receive 
the virtues of manhood? When will the 
muscle and brawn of spiritual endeavour 
overcome the bonds of worldliness? When 
will man dare even to dream that he is 
•free? 

Like the slave of times not long distant, 
he is housed and fed and cared for by a 
master, the lesser self. Therefore he asks 
why should he not toil. This master fed 
him, but led him nowhere except to the 
fields of labour. The body was appeased. 
What more? Could there be more? Yes, 
perhaps. But the day’s toil had fatigued, 



Clothed in the Regal Now. 83 


and the morrow’s toil drew near. “Some 
day this other—this higher effort. Not 
to-day. Let us wait.” Must an enlight¬ 
ened mankind come and free you,—you 
and yours who are left in such bondage? 
Or will you claim manhood’s estate, and 
walk with your Master, equal with him, 
enjoying that equality? Deficiency is in¬ 
difference. Indifference is deficency. The 
one is the other. Why have either? 

You cultivate rich herbs to nourish or 
to please, you erect habitations in which 
to dwell, all your thought is of earth and 
things earthly. So like the labourer with 
task set by self, your master, you toil in 
the earth, of the earth, for the earth. 

Why not cultivate a strength of high 
purpose; a vision of expanse; a freedom 
of thought in thought? Why think so 
much of earth, because a part of you is 



84 


The Self Superlative. 


upon it? Why be half, when you are the 
whole? Why stop at a barred grill, evolv¬ 
ed by mortal mind, when the great things 
of Spiritual Mind might be yours ? Rouse! 
Throw off the slothful deceit of earth as 
earth. Know Spirit, and have both. How 
could Spirit evade the promises of man’s 
estate, when he, lord of his possessions, 
to It says, “trespass not!” How could 
Spirit manifest in voids, unlighted by in¬ 
telligence ? 

Intelligence is the Spiritual Sun, and 
to be intelligent is to deny nothing. Earth 
need not be denied, but Spirit must not 
be. Why shut out the one with the other. 
Ho earth things satisfy? Is love an earth 
thing? Bring me measure of the length 
and breadth of love, oh, earth-bound 
creature, and for it I will give you meas¬ 
ure upon measure of wealth. Bound for 



Clothed in the Regal Now. 85 


me the province of desire, whence it be¬ 
gins and where it ends, tell me this, and 
I will give you the things of desire. If you 
will have this love undimensioned, if you 
will have these desires fulfilled, escape the 
prison of self-deceit, shun the lying senses 
of limitation. 

Defeat in any quest of life, comes as 
a cheat. It steals, in the dead of the 
darkest night of earth slumber. It, while 
the toiler toils, pillages the very sweets 
from beneath his sharpened blade. For 
he is intent upon his labour. He is con¬ 
tent within his slumber. Oh, God, why 
man’s content! Does he know of these 
things which sages call mysteries? Does 
he know of the Light which shines 
an effulgent sun, to warm his whole 
being into a fuller existence? Does 
he know of the beauties of Peace 



86 


The Self Superlative. 


Eternal in its Timeless Calm? Does 
he dream of the life of the Sainted 
Saviours, who saved because of sheer joy 
in saving, and who were saved by that 
joy? Does he wish a joyous life, with 
power to do, with will to be of the fullest 
life complete? Then sing—Oh, Immens¬ 
ity! thou art mine! I am, for I am thine! 

Ah, this pinnacle, ever minded in hope, 
but ever shrouded in doubt! This high 
estate, ever ’magined in longing, but ever 
spurned by fear! This existence super¬ 
fine to which all climb, this perfection 
which all deny? Why? Because time in¬ 
terposes. 

Who is this creature, this dragon time 
that waylays the knight on his errand of 
life’s conquest? Where, in what caverns 
of whose creating, hatched this crawling, 
this insidious thing? Who mothered it? 



Clothed in the Regal Now. 87 


What nourished it into being? A creature 
of the dark, sightless, hearing nothing, 
seeing nowhere, it rears its head, and 
through the slimes of mortality it bellies 
its way, flapping useless wings, for flight 
was never given it. Only the hardened, 
bony, featherless semblances of the things 
of flight, mount the scaly back of this 
creature, which contests the passage of 
the traveller errant through mortal terri¬ 
tories, where men would fain live,—and 
die. 

Time, this slothful, fanged thing, its 
tongue red with men’s blood—the food 
upon which it lies gorged—its eye the 
green envy of jealous thievery, which 
flashes defiance to all who fear, its wide 
mouth sardonic breathing fire which 
withers, and belching fumes which smoth¬ 
er. All this is time, if one fear time, or 



88 


The Self Superlative. 


if one haste, or if one hurry. To wrest 
the secrets of life from its by-paths, is 
to give battle to this dragon time. 

Time comes forth at any signal of com¬ 
bat. Time approaches as strife, and wells 
up in the heart, but time slinks to deep¬ 
est recesses of earthiness, when the valour 
of Love steps forth. 

The tended freshness of youth eternal 
is no fit meat for dragons toothed for 
mail. Such babes go their way, but if 
any gird the helm of distrust, or belt the 
leather of self-defence, woe be to them! 
For thus toughened, the tooth of time 
shreds every shield in field of combat. Let 
the babes ripen, harden and toughen for 
dragon food that time may devour. Let 
youthfulness be maintained by glad re¬ 
tention of faith, with its hope and high 
charity, and with the certain knowledge 


I 



Clothed in the Regal Now. 89 


thereof. For time is conquered by these 
holy virtues,—a faith in Self and the pow¬ 
ers of Self, a Hope of greatness glorious 
in being charitable, and in knowing, and 
in serving! 

Unwrapped of selfish garments, seek¬ 
ing no dispute, daring to face the future 
as if it were the balmiest day, giving with 
open hand to every living thing, dragons 
will shun you. Even dreams cannot con¬ 
tain them. What time have fighters for 
aught but strife? What strife has man 
for aught, but time? Avaunt one, avaunt 
the other! Thus time, man’s only enemy, 
is conquered. Fear, being divested of its 
garment of mystery, stands hollow,—an 
empty idol of nothingness. 

The God of Happiness so reveals him¬ 
self to the timeless mind, that age departs, 
and life with the spring of youth attends. 



90 


The Self Superlative. 


For mind is Master, and life the Master’s 
handmaiden. Oh, for the consciousness 
of the Now! Nothing can stand in the 
way of that consciousness. What law in¬ 
trudes time upon us? None. How could 
we wait Eternal Bliss in timelessness? 

To wait, to put off, to abide a latter 
day, we call this, time, while it is only 
indisposition. To linger, to be content, 
to build for the future—all these are sins 
of mortality. In Spirit they abide not. 
Procrastinate, and die. Do, and live. 
Know that now—the Timeless Now is 
the only Time, and so, be Master of Life! 

When the broad sweep of the Great 
Now invades the mind of man, a Good 
Spell is cast. Enthralled he stands as on 
a mount, towering the worlds. So great 
is the view, that one who has seen it, is 
no longer man. He is Divine. Every 



Clothed in the Regal Now. 91 


law of mortal life is bound within, and 
subject to, the Timeless Now. 

When one would limit, bound, define, 
he uses the word, time. When one would 
transcend limitation and dwell beyond its 
pale, Eternity is his password. To do, is 
to attain this Consciousness. Would you 
do the world’s work in time divided pe¬ 
riods? Would you count life in hours, 
were you to save life? Would min¬ 
utes suffice, had you preparation to 
make for eventless Bliss. Oh, the 
Now! Lean forward to it. Grasp 
it. With hand, with heart, with mind, 
bend all intent upon It. The world ap¬ 
plauds the now-man, and the whole uni¬ 
verse rewards him. There is no other of 
his worth. 

In the Now, one rushes to no toil. In 
the Now, one hurries not. In the Now, 



92 


The Self Superlative 


a calm prevails which unfolds itself into 
Powers, Mights, and Rights, compared 
with which high places of man’s making 
the less than nothing. 

To gather all the parts of Self, all the 
faculties of personality, all the strength 
of Spirituality, to coil vibration’s threads 
fast, to still the heat of throbbing Soul 
is to render time naught, and the self 
much. To be at peace with all things 
is to render little to time, and greatness 
to self. To be master of self, and the 
universe which inhabits the Self, is to be 
master of time. To love with a fathom¬ 
less love, is to transcend time. To wor¬ 
ship with sincere worship, is to defeat this 
enemy time. To lay down mortal desires, 
to cease to toil, to open the heart to the 
ever expansive Now, is to mount the steed 
that fleets man from the morrow. 



Clothed in the Regal Now . 


93 


To describe the Now, would be to de¬ 
scribe the All. To know the Now, would 
be to know All. And to know this, be 
fightless though valiant—dare to he, 
rather than to do. The will of love will 
attain the Now; there is no other will. The 
power of complacence mixed with keen 
desire to be, to be still and still to be, will 
spread measureless regions before the 
one who so stands. Thus are pictured the 
realms and the regions before the God- 
man. Thus the wheel of time is shattered. 

Dragoned is the entrance of time, with 
fear and fright. Blazoned are its vast 
regions with world-power and might. A 
child stands between these two—a child 
who has been taught the meshes of the 
earth-cage which contains him. But if 
that child reach forth his hand, the seem¬ 
ing of those bars becomes freedom, a light 



94 


The Superlative Self 


bursts forth to guide to sunful, placeless 
pastimes, where redolent in the priceless 
habiliments of Powers transcendent, he 
shall live. And because of this, his tri¬ 
umph, others shall seek the more to live. 

Hold thought of times that are not, 
that you may know the nothingness of 
time. Hold wonderment of Times that 
are surely to be, that you may learn of 
their attainment. Hold of much concern 
the moments of your leisure, for in it at 
its very centre lies the Key of Life, the 
Secret of the Greater Life. Hidden in 
the crevices of this little explored place, 
the now of man, is this Shinning Golden 
Token. Enter into it, march its darkened 
recesses. A light shines there. Accustom 
your eyes to it, and this Key, The Key 
of Timeless Bliss, shall be found in the 
very centre of life—each life. There, no 



Clothed in the Regal Non> 


95 


life, such as mortal knows life, but a Life, 
more than mere mortal may know, exists. 

When will we learn that as a boundary 
to Infinitude, mortality cannot be? When 
will we know that life’s centre rests not 
between two ticks of the timepiece? 
When will we hold what we have ? When 
will we know that which we cannot deny? 
When will we accept that which is? When 
will we be what God wills us to be? 
When, oh, When, will man be fully Man? 
Now. Know ye Now, only Now. Glory 
of glories THE NOW! 



















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FEB 21 1912 





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